KMTT - the Torah Podcast
KMTT - Berachot #04
KMTT - Berachot #04, by Rav Ezra Bick
Wednesday, Yom Dalid, Dalid Sivan. And this is KMTT. And this is Ezra Vikk. Today's the second day of Shlasha Chimei Hakabala. Shlasha Chimei Hakabala. And we'll be soon getting into Shavu'al. Today, Shiyur, I'll be giving this year, the weekly share, on Vrahat, Hala Vahagadah. I'll be back at the end of this year. I'll return with the daily Hala Khaiyomit. Last week, in this Shur, the second mama we talked about was that on Dalvahmat. Alif Tanya Abu Bin Yamin, Umar, Ain't Afilash Al-Adam Nishmat, El-Bib-Baita Knesset. Abu Bin Yamin recommended Davening in Baita Knesset. I tend to explain that Abu Bin Yamin. Because the language, it says, it's rather extreme. It's not heard outside of a Baita Knesset. A little bit later in the Gama Vah. And Zainim with Bait, we have the following story. Amal Rabi-Etsrat-Larab-Nafman. My time in the Atimal-Lavayk-Nishta, Litz-Luyay. A Bait Sakset-Larab-Nafman. Why did you come to Shur to Daven? Amalay-Lar Yachilna. He said, "I couldn't." Doesn't say why he couldn't. Vahashi says, "Lar Yachilna Tash Kohri. I was too weak. I was too tired." Think Vahashi is trying to tell us. Not that I couldn't because I couldn't. It was impossible. Which would have no Halaqic interest, although it would be fine for the story, but it wouldn't tell us any Halaqic information. So when she explains, "Lar Yachilna Tash Kohri. I was too tired to come." Amalay, the Chant-Fil-A-Mah As-Sarab-A-Litz-Luyay. So why don't you call or arrange it? You can get 10 people to come. Your famous vow of Nafman was Dayan, or the important Bab-Nim. You can get 10 people to come to your house and I don't pay you. Amalay, Tariqah-Liy-Milta. Tariqah-Liy-Milta means it's too much trouble for me. It says, "Liy." There's another "Girsah-Triqah-Loh-Milta." I don't wish to trouble them. It's too much trouble for them, but we are going to say, "Tariqah-Liy-Milta." It's too much trouble for me. So we asked him, "Alay-Malay-Mah-Litz-Luyay-Litz-Luyay-Milta." It says, "Why don't you tell the Gabbai-Shriqah-Sibor that when that sibor is davening, he should come and tell you that they're davening now." In other words, Bab-Yitz-Sqah was suggesting to Ram Nafman that if you can't come to shore and you can't make a minion in your house, you should still daven if possible at the exact same time when that sibor is davening. How can you do this? The only way to do this is by having someone tell you when sibor is davening. So why don't you have the sibor tell you. "Alay-Mah-Lay-Mai-Koo-Yai," this is a very surprising Nafman. What's the point? What's going on here? Why do you suggest that? "Al-Malayj, Amrab-Yoch-Nan-Mishum-Rabishum-Rabishum-Rabishum-Bari-Ochai." "Mai-Duktib, Anit-Firathirathirathirathiratirathirathirathirathirathirathirathirathirathirathirathirathirathirathirathirathirathirathirathirathirathirathirathirathirathirathirathirathin, I will daven to you. I will pray to you God at a time of acceptance." Amrathirathirathirat-Saun, when is the atrath-Saun? As of Shumman Yochai answered with "Sha'a-Sha'a-Sha'aat-Sibor-Mit-Palerim." The atrath-Saun is when the sibor is davening. Based on this story, the past came learned three halakhas. One is that it's a good thing to davening show. Two, it's a good thing to davening the minion. Even if it's not initial. Three, it's a good thing to daven. Even if you do it. And even in your home and not ensure, but at the same time as when the sibor is davening the show. We also learned from this story, something which is somewhat more controversial. How does one get out? When is one exempt or what are the limits to the obligations we just described? When we had succeeded Naqman, why don't you come to Shul? He said, "I was too tired." Apparently, that's a good answer. The question is really why did Naqman also not put on to fill in because he was too tired? Did he not hear a chauffeur because he was too tired? Did he not take a lulah or eat matsu because he was too tired? Apparently, the davening in Shul is not an obligation. It's not a din. You have to davening in Shul. Because then, Naqman would not have been too tired. It's a very passive suggestion. No place in the gammah. In fact, we find where it says, "Hayah, vadam, the pallel vervetak nesset." On the contrary, the māmā we saw last week was, and it's very powerful in its recommendation, but nonetheless only in recommendation, "Ain't fīlā tāv shalā dām nesset, al vervetak nesset." It doesn't mean you have to davening in Shul. It just says, "If you don't, you have to feel that will not be heard." So, and why don't you can say, "That's a very, very strong formulation. It's not a mild recommendation." It says, "You really should davening in Shul, because otherwise, who knows? You have no guarantee that Khashbokh who is listening to it." On the other hand, it's the only recommendation. It's up to you. If you want to take the chance, if you're too tired, you can't do it. So, if Naqman thought that he didn't have to, and therefore he didn't come, the same thing is true for the next suggestion. He said, "Daven in a minion, you can't leave your house because you're too old and tired, but people will come to you. They're willing to come." He said, "Too much trouble." So again, I don't know the exact details. Why it was too much trouble? What really was Vamnachman's consideration? But still, the point is that Vamnachman was saying that whatever the benefit or the suggestion or the recommendation of Daven in a minion, it's not absolute. And if it's too much trouble, if you have a good reason, then you can forget about it. You're still davening. The obligation to daven exists. You can daven, but you can do it, and you can do it in your house. And for him, he made this consideration. He weighed the different options and chose to daven in home. There is an interesting dispute among the achronom concerning the relative value of two of the suggestions that are made here, which are not necessarily hierarchical. If a person can daven in shul without a minion, or you can daven outside of a shul in a minion, if a choice be the davening in the building, a bit gneset, at a time when there's no minion there, or there'll be a minion in your house, or your work, or some other place. So which is better, which is preferable? Obviously, to daven shul with a minion is better than daven outside of a shul, even with a minion. That's clearly indicated in the story itself. We firstly told him, why don't you come to shul, and secondly, why don't you make a minion in your house? And also, you don't lose anything. You have a minion and you have a bait gneset, which we explained last week, because a place where it's appropriate to daven. But suppose you have a bait gneset without a minion, or a minion without a bait gneset, which is preferable. This is their quantum debate. I would assume that our natural instinct to think that a minion is itself preferable. It's quite common that people arrange for a minion in one place or another, and don't bother going to shul if they can do that. If you have ten people over your house, the shul should have. So when you finish, you daven with a knife, and you don't go to shul, many posts can hold, that davening in a bit gneset, even without a minion. Obviously, with a minion, even without a minion, could be preferable to davening with a minion outside of a bait gneset. We'll come back to this makhloket a little bit later, but I mentioned now just merely to illustrate the point. You have individual and distinct levels and suggestions here. One speaks about the preference, the benefit of davening geographically, bib-bait gneset, because the gmarandaf hai ain't feel at all shul adam nishmarat ala vait gneset. And a different and independent and distinct point of davening in a minion. A person should daven with a minion, lichan phi le mar a saravar itzli. Get ten people together and what to daven. And a third point, which is, I think, the most interesting, riddush, navela, that's present here. So then, which many people don't know. There is a preference, a benefit, a suggestion, to daven at the same time when the bib-bait gneset is davening, even though you're not present here. It sounds like somehow you can hitch your tphila onto that tphila. You synchronize your tphila with tphila at tphila, and that's a good thing. And that's called vani tphila ti le chah ashe mayat ratsan. That is called et ratsan. The time when other people are davening is an et ratsan for you as well. How can we understand these halakhat? The three different mamareem, or the three different questions, that of shaishid asra of nachman, all indicate the importance of sibhu in relationship to tphila. We don't find about other mitzvaht that there's a special significance to doing them in public. Now, there's a general advantage, we might say, or a aspect of doing anything with sibhu, because bhirav am hadrat mehrech. It's more kavot tagad. It's a finer action in general to do everything with sibhu. But we don't find individual mitzvaht that have two levels. You do them one with sibhu. It's one exception, which is irrelevant to what we're talking about. That's kiddushu shaishim and shiloha shaishim, which are mitzvaht and mitzvaht and abhirav, where the public aspect of it is directly connected to the abhirav, to desecrate God's name in public, because dividend desecrate God's name in private, similarly to the cadet, to sanctify God's name in public, and to publicize God's name and God's greatness and our devotion to Him has a significance because you're doing it in public. But in individual mitzvaht, to shake a lulaf in public or in private, to hear the chauffeur in public or in private, the idea of sibhu does not really apply there, to eat matzah in a huge seder, as opposed to eating at home. There is no difference in the mitzvah of eating matzah. Thvida is extremely sensitive to the idea of bit sibhu. We're most familiar with this, because of the things that one can say and add. You can only say kdusha if you're a bit sibhu, kazarata shaat, spohu kadish. But the mamarim that we read this week and last, aren't talking about dvalnim shabik dusha, things which you added to the tphila, because they're in sibhu. They're talking about the tphila itself, aint phila toshaadam nishmat ella, the baetak nesset. The experience of tphila is a totally different experience, totally different activity when it's done baetak nesset or bit sibhu, and even when at the time of the tphila davnim. Nhra shaat phila tih, eight ratsan. Last week, I mentioned the vambhan, who speaks of public tphila, as a fulfillment of the basic obligation of man to declare you are our creator. Raman says, that's why we davnim, in public, and we davnim out loud, even as the out loud. I'd like to elaborate a little bit on that point. Specifically in light of, I think, what the rambhan believes, although he doesn't say it explicitly in the rambhan, in the end of toshaat phila. After all, the first halaqah we're examining, you don't davnim in public, you davnim in a shul, which may very well be empty, because, as I said, the poskim understand from this story, or more specifically, from the mama of Ababa bin yamin. No one should davnim in a big tphila even without a minute. What does the building hold for us? And I think the answer is, and this is implicit in what Raman is saying, is that the connection between God and man is created and supported by man's acknowledgement, man's declaration, man's being the foundation of God's presence in the world. This is a very, very, very important you saw in Yandas. God created the world. And the posk says, and we say this every day, in Alaino, in old Wilvaidam, even after he created the world, his existence on a different level, and it says, "Oh, there's nothing else." But nonetheless, I mean, created the world, God is not present in the world, except as man makes him present. And how does man make God present in the world? Literally, literally, by speaking about him, by making a place in our mouths, in our hearts, in our souls, for God to be. The sukk says about Ababa bin yamin, the very, very beginning of Jewish history, the first thing he did when he came to Eretz Israel, he built him his beyach, he built an altar. It doesn't say he sacrificed on the altar. For even Shami is there, he built a altar, for Yikrasham beyasham beyasham, and he called there, called out there the name of God. The purpose of the altar was not to sacrifice, not to do a particular mitzvah, but to use it as a base for calling out the name of God. What does it mean he called out the name of God? Shami brings two periushim, the midrash has two periushim. For Yikrasham beyasham beyasham, Shami, he called out God's name, he taught other people to call out God's name. So, what's the difference? What's the point? The point is that when God's name is found in people's mouths, then God is found in the world. We very often use the expression Shami Shami as a synonymous equivalent for Hashem. For Yikrasham call al-Nahrutah, Nikadesha-Chimhaba-Olam, to sanctify God's name, or to bless God's name. It's to bless God. What does it mean the name of God? God exists, this is metaphysics, this is theology, this will be on me and beyond most of us, but God exists in an absolute transcendent manner, and has nothing to do with what we're doing. The name of God, similar to the expression Kvodah-Sham, or Kvodah-Chitah, the glory of God, these are relative terms, the name of God is what we call him. If there was no one to call out in God's name, I don't know if God would have a name, at least not practically speaking. Where is God's name found? God is found in the heaven, where is God's name found? It's found in people's mouths. When we say Kedushah, Nikadesha-Chimhaba-Olam, we will sanctify your name in the world by saying that we will do it, by saying, Kedushka-Dushka-Dush. God's name is in the world, meaning God is in the world when the activity of acknowledging God's relationship to the world takes place. That I think is what the man is saying, the man I quoted last week, that what does God want from the world, what does God want for man? He wants that they should acknowledge that he is their creator, why? Because God created the world so that his glory should be in the world, that how is God's glory in the world, not because God comes and imposes it. He comes and does great miracles and forces everyone to see that he is there. God is found in the world when human beings accept and declare their relationship to them by declaring their relationship, their relationship is not only theoretically true, but it, in fact, is actual. When we say God is our creator, then God lives, so to speak. We say that we are all the haughty in that statement. And that I think is the basis for the idea that an empty bitknesset is a place that's worthy of Tefila. Because what is an empty bitknesset? We take, we take symbolism seriously, in other words, symbolism isn't only symbolism. It's really true, the bitknesset is a building that was built for that purpose, that people should get together there. A lot of people, let's see Boer, and they should declare God's glory. They should pray to him, they should mention his name, they should praise him. Even when it's empty, but the purpose of the building is inherent in the building. The building is a monument, so to speak, literally a monument, to that purpose. On the one hand, if nobody would dive in, God's name would be absent. When people dive in, God's name is present. But if at this particular second nobody is not happening, everyone's busy. It's not "Tefila". They dive in the morning, everyone dive in the fatigue and they went to work. You got up late. No one actually is not happening now, but this building remains a monument to why the building exists. It exists so that, a few more minutes, a few minutes ago, a few hours later, people should come and reiterate. "Sha Shama'im is sappalim kvodkil, that all the worlds declare God's glory." Even when the building is empty, so to speak, the building is still declaring. That statement. So if we think that God's presence in the world is dependent on this activity of declaring God's glory in the world, then even when no one's diving in, God's presence in the world is based on the existence of that particularness. And that's the basis, I think, for the idea, which we were totally with children, but post-sappalim becomes very difficult. That God lives in a Betamikdash, God lives in the Betamikdash, and the Betamikdash is a mikdash ma'at. So there's "Shrina", there's God, divine presence in a Betamikdash, and sophisticated people really wonder, how could that be? God isn't in a place. Tomorrow matter when he built the Betamikdash. Ask that question. Hello, Hashemai, Mushmer, Hashemai, Loya, Kalkaluha. The heavens and the heavens and the heavens cannot hold you. So how can this house that I have built be your house, be your residence, be your domicile? I think the explanation is that metaphysically God's presence in the world is found, not geographically so much, is found in the acceptance and declaration and acknowledgement of human beings, of Amisa. A world that does not recognize God, God cannot be there. The Betakneset, the building, the stones that have been put up for a purpose, and fulfill that purpose on a regular basis, those stones therefore by declaring the acknowledgement of God. The people who were here a few minutes before will come back tomorrow. The stones continue to declare that acknowledgement, and therefore they're the basis for the connection for the metaphysical reality of God's presence in the world, and not only transcending beyond the world, not just Hashemai, Mushmer Hashemai, but yes, Afkiya Bayetazen, this house as well. Now, what the Amareem, in a second, Bachot are saying is that when you come to Daven, you should connect to that experience. Obviously, it's true, the Amareem is said, "Thilai is not heard," God hears, God hears you when you think, he knows everything. The word nishmat means accepted, taken in. And here, the other is saying is that you can speak to God by sending him a letter, the letter will get there, the letter will get there. You can send God an email, it works. But 'Thilai' is an experience of not communicating with God, but it should be an experience of being close to God, of whispering in God's ear. That's what it means, ain't 'Thilai' and 'Nishmat,' 'Ella Beetazen.' The world is alien to some extent, to the presence of God. It's a creation, it's secular. God is found in the places where people acknowledge him, in the existence, in the moment of his acknowledgement. When you want to Daven, when you want to speak to God, you can speak to God by throwing your words out into the space and knowing that God will pick them up. Or you can go to those points, which we recognize as being the connecting points, as being the entry points, to the divine presence within the world, and speak there. Since God's presence rests on the world because of the Beetak nesset, it's so to speak. I can't say exactly what this means, but it's concentrated in that place, and when you dive in there, you're in God's presence. When you dive in at home, God hears, but you're not in God's presence. And the entire experience of Thilai is a different experience if you're merely writing him letters, or if you're in personal communication, communion, vakut, cleaving onto God while you speak. So that's why it's an advantage. It's inherent in Thilai itself, not an extraneous advantage. Thilai makes sense, and the extreme statement, "Ain't Thilai, Thonishmat, Thilai's not heard at all," meaning, "Yut Thilai, it's heard in a different way." The Thilai, as it should be, can exist only when it's combined and connected to the presence of God in the world. Darlinging in a minion, even outside of a Beetak nesset, has a different, similar advantage. Ten Jews represents the Eda, represents the Jewish community, cause different relationships with the community than with individuals. There are a lot of reasons, I think, why Thilai Batsibur is preferable to Thilai Beechid. I'm only going to mention the one today which is directly relevant to our topic, because ten people who are diving, Shrinaben Aem. Why is that? Well, we have the Reban's point, that the acknowledgement of God is different when it's made. Batsibur and Beechid, if you view it as God's desire to be present in the world, then the world has to accept him. So, we never have the world accepting him, unfortunately, until Biatama Shekh, when, by Yom Ahuya, Shem Akhadu Shmohar. Till then, there's problems in the world, there's division. But, an individual, it's really sorrowful, so that individual has a connection to God, he's trying to be gone into world like Avamavino did. But there is no, there's no world, or mini world, that's accepting God. Ten people, that's a very whole world, because there's a whole Sibur, and they can claim to speak in the name of the general situation. They're an entire Sibur, and therefore the world, so to speak, is their world, the small world, the many world, is accepting God. That's, in truth, the basis for God's presence in the world. When you dab in together with them, so you're dabbing in God's presence, because any ten Jews can be the basis for God's presence in the world at the time when they are acknowledging God's presence in the world, God's creation of the world, and their relationship to God. Two, two, two, God. The very next, "Mamaa" and "Avav," after the one of Ava Benjamin, "Ain't vilascha adhanishmat evaitak neset." 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"Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." "Ain't vilascha adhanishmat evaitak neset." [BLANK_AUDIO]